CHAPTERV.ANALYSIS OF THE CHAPTER.This chapter introduces the disclosure of future events. It is done in a manner eminently fitted to impress the mind with a sense of the importance of the revelations about to be made. The proper state of mind for appreciating this chapter is that when we look on the future, and are sensible that important events are about to occur; when we feel that that future is wholly impenetrable to us; and when the efforts of the highest created minds fail to lift the mysterious veil which hides those events from our view; it is in accordance with our nature that the mind should be impressed with solemn awe under such circumstances; it is not a violation of the laws of our nature that one who had an earnest desire to penetrate that future, and who saw the volume before him which contained the mysterious revelation, and who yet felt that there was no one in heaven or earth who could break the seals, and disclose what was to come, should weep.Comp.ver.4. Thedesignof the whole chapter is evidently to honour the Lamb of God, by showing that the power was intrusted to him which was confided to no one else in heaven or earth, of disclosing what is to come. Nothing else would better illustrate this than the fact that he alone could break the mysterious seals which barred out the knowledge of the future from all created eyes; and nothing would be better adapted to impress this on the mind than the representation in this chapter—the exhibition of a mysterious book in the hand of God; the proclamation of the angel, calling on any who could do it to open the book; the fact that no one in heaven or earth could do it; the tears shed by John when it was found that no one could do it; the assurance of one of the elders that the Lion of the tribe of Judah had power to do it; and the profound adoration of all in heaven, and in earth, and under the earth in view of the power intrusted to him of breaking these mysterious seals.The main points in the chapter are these: (1) Having inch. iv.described God as sitting on a throne, John here (ver.1) represents himself as seeing in his right hand a mysterious volume; written all over on the inside and the outside, yet sealed with seven seals; a volume manifestly referring to the future, and containing important disclosures respecting coming events. (2) A mighty angel is introduced making a proclamation, and asking who is worthy to open that book, and to break those seals; evidently implying that none unless of exalted rank could do it,ver.2. (3) There is a pause: no one in heaven, or in earth, or under the earth, approaches to do it, or claims the right to do it,ver.3. (4) John, giving way to the expressions of natural emotion—indicative of the longing and intense desire in the human soul to be made acquainted with the secrets of the future—pours forth a flood of tears because no one is found who is worthy to open the seals of this mysterious book, or to read what was recorded there,ver.4. (5) In his state of suspense and of grief, one of the elders—the representatives of that church for whose benefit these revelations of the future were to be made (Note onch. iv.4)—approaches him and says that thereisone who is able to open the book; one who has the power to loose its seals,ver.5. This is the Messiah—the Lion of the tribe of Judah, the Root of David—coming now to make the disclosure for which the whole book was given,ch. i.1. (6) Immediately the attention of John is attracted by the Messiah, appearing as a Lamb in the midst of the throne; with horns, the symbols of strength; and eyes, the symbols of all-pervading intelligence. He approaches and takes the book from the hand of Him that sits on the throne; symbolical of the fact that it is the province of the Messiah to make known to the church and the world the events which are to occur,ver.6, 7. He appears here in a different form from that in which he manifested himself inch. i., for the purpose is different. There he appears clothed in majesty, to impress the mind with a sense of his essential glory. Here he appears in a form that recalls the memory of his sacrifice; to denote, perhaps, that it is in virtue of his atonement that the future is to be disclosed; and that therefore there is a special propriety thatheshould appear and do what no other one in heaven or earth could do. (7) The approach of the Messiah to unfold the mysteries in the book, the fact that he had “prevailed” to accomplish what there was so strong a desire should be accomplished, furnishes an occasion for exalted thanksgiving and praise,ver.8–10. (8) This ascription of praise in heaven is instantly responded to, and echoed back, from all parts of the universe—all joining in acknowledging the Lamb as worthy of the exalted office to which he was raised,ver.11–13. The angels around the throne—amounting to thousands of myriads—unite with the living creatures and the elders; and to these are joined the voices of every creature in heaven, on the earth, under the earth, and in the sea, ascribing to Him that sits upon the throne and the Lamb universal praise. (9) To this loud ascription of praise from far-distant worlds the living creatures respond a heartyAmen, and the elders fall down and worship him that lives for ever and ever,ver.14. The universe is held in wondering expectation of the disclosures which are to be made, and from all parts of the universe there is an acknowledgment that the Lamb of God alone has the right to break the mysterious seals. Theimportanceof the developments justifies the magnificence ofthis representation; and it would not be possible to imagine a more sublime introduction to these great events.
This chapter introduces the disclosure of future events. It is done in a manner eminently fitted to impress the mind with a sense of the importance of the revelations about to be made. The proper state of mind for appreciating this chapter is that when we look on the future, and are sensible that important events are about to occur; when we feel that that future is wholly impenetrable to us; and when the efforts of the highest created minds fail to lift the mysterious veil which hides those events from our view; it is in accordance with our nature that the mind should be impressed with solemn awe under such circumstances; it is not a violation of the laws of our nature that one who had an earnest desire to penetrate that future, and who saw the volume before him which contained the mysterious revelation, and who yet felt that there was no one in heaven or earth who could break the seals, and disclose what was to come, should weep.Comp.ver.4. Thedesignof the whole chapter is evidently to honour the Lamb of God, by showing that the power was intrusted to him which was confided to no one else in heaven or earth, of disclosing what is to come. Nothing else would better illustrate this than the fact that he alone could break the mysterious seals which barred out the knowledge of the future from all created eyes; and nothing would be better adapted to impress this on the mind than the representation in this chapter—the exhibition of a mysterious book in the hand of God; the proclamation of the angel, calling on any who could do it to open the book; the fact that no one in heaven or earth could do it; the tears shed by John when it was found that no one could do it; the assurance of one of the elders that the Lion of the tribe of Judah had power to do it; and the profound adoration of all in heaven, and in earth, and under the earth in view of the power intrusted to him of breaking these mysterious seals.
The main points in the chapter are these: (1) Having inch. iv.described God as sitting on a throne, John here (ver.1) represents himself as seeing in his right hand a mysterious volume; written all over on the inside and the outside, yet sealed with seven seals; a volume manifestly referring to the future, and containing important disclosures respecting coming events. (2) A mighty angel is introduced making a proclamation, and asking who is worthy to open that book, and to break those seals; evidently implying that none unless of exalted rank could do it,ver.2. (3) There is a pause: no one in heaven, or in earth, or under the earth, approaches to do it, or claims the right to do it,ver.3. (4) John, giving way to the expressions of natural emotion—indicative of the longing and intense desire in the human soul to be made acquainted with the secrets of the future—pours forth a flood of tears because no one is found who is worthy to open the seals of this mysterious book, or to read what was recorded there,ver.4. (5) In his state of suspense and of grief, one of the elders—the representatives of that church for whose benefit these revelations of the future were to be made (Note onch. iv.4)—approaches him and says that thereisone who is able to open the book; one who has the power to loose its seals,ver.5. This is the Messiah—the Lion of the tribe of Judah, the Root of David—coming now to make the disclosure for which the whole book was given,ch. i.1. (6) Immediately the attention of John is attracted by the Messiah, appearing as a Lamb in the midst of the throne; with horns, the symbols of strength; and eyes, the symbols of all-pervading intelligence. He approaches and takes the book from the hand of Him that sits on the throne; symbolical of the fact that it is the province of the Messiah to make known to the church and the world the events which are to occur,ver.6, 7. He appears here in a different form from that in which he manifested himself inch. i., for the purpose is different. There he appears clothed in majesty, to impress the mind with a sense of his essential glory. Here he appears in a form that recalls the memory of his sacrifice; to denote, perhaps, that it is in virtue of his atonement that the future is to be disclosed; and that therefore there is a special propriety thatheshould appear and do what no other one in heaven or earth could do. (7) The approach of the Messiah to unfold the mysteries in the book, the fact that he had “prevailed” to accomplish what there was so strong a desire should be accomplished, furnishes an occasion for exalted thanksgiving and praise,ver.8–10. (8) This ascription of praise in heaven is instantly responded to, and echoed back, from all parts of the universe—all joining in acknowledging the Lamb as worthy of the exalted office to which he was raised,ver.11–13. The angels around the throne—amounting to thousands of myriads—unite with the living creatures and the elders; and to these are joined the voices of every creature in heaven, on the earth, under the earth, and in the sea, ascribing to Him that sits upon the throne and the Lamb universal praise. (9) To this loud ascription of praise from far-distant worlds the living creatures respond a heartyAmen, and the elders fall down and worship him that lives for ever and ever,ver.14. The universe is held in wondering expectation of the disclosures which are to be made, and from all parts of the universe there is an acknowledgment that the Lamb of God alone has the right to break the mysterious seals. Theimportanceof the developments justifies the magnificence ofthis representation; and it would not be possible to imagine a more sublime introduction to these great events.
CHAPTERV.AND I saw in the right hand of him that sat on the throne a194book written within and on the back side,195sealed with seven seals.1.And I saw in the right hand of him that sat on the throne.Of God,ch. iv.3, 4. Hisformis not described there, nor is there any intimation of it here except the mention of his “right hand.” The book or roll seems to have been so held in his hand that John could see its shape, and see distinctly how it was written and sealed. ¶A book—βιβλίον. This word is properly a diminutive of the word commonly rendered book (βίβλος), and would strictly mean a small book, or a book of diminutive size—a tablet, or a letter (Liddell and Scott,Lex.). It is used, however, to denote a book of any size—a roll, scroll, or volume; and is thus used (a) to denote the Pentateuch, or the Mosaic law,He.ix.19;x.7; (b) the book of life,Re.xvii.8;xx.12;xxi.27; (c) epistles which were also rolled up,Re.i.11; (d) documents, as a bill of divorce,Mat.xix.7;Mar.x.4. When it is the express design to speak of a small book, another word is used (βιβλαρίδιον),Re.x.2, 8, 9, 10. The book or roll referred to here was that which contained the revelation in the subsequent chapters, to the end of the description of the opening of the seventh seal—for the communication that was to be made was all included in the seven seals; and to conceive of thesizeof the book, therefore, we are only to reflect on the amount of parchment that would naturally be written over by the communications here made. Theformof the book was undoubtedly that of a scroll or roll; for that was the usual form of books among the ancients, and such a volume could be more easily sealed with a number of seals, in the manner here described, than a volume in the form in which books are made now. On the ancient form of books, see Notes onLu.iv.17. The engraving in Job,ch. xix., will furnish an additional illustration of their form. ¶Written within and on the back side.Gr., “within and behind.” It was customary to write only on one side of the paper or vellum, for the sake of convenience in reading the volume as it was unrolled. If, as sometimes was the case, the book was in the same form as books are now—ofleavesbound together—then it was usual to write on both sides of the leaf, as both sides of a page are printed now. But in the other form it was a very uncommon thing to write on both sides of the parchment, and was never done unless there was a scarcity of writing material; or unless there was an amount of matter beyond what was anticipated; or unless something had been omitted. It is not necessary to suppose that John saw both sides of the parchment as it was held in the hand of him that sat on the throne. That it was written on thebackside he would naturally see, and, as the book was sealed, he would infer that it was written in the usual manner on the inside. ¶Sealed with seven seals.On the ancient manner of sealing, see Notes onMat.xxvii.66;comp.Notes on Jobxxxviii.14. The fact that there weresevenseals—an unusual number in fastening a volume—would naturally attract the attention of John, though it might not occur to him at once that there was anything significant in the number. It is not stated in what manner the seals were attached to the volume, but it is clear that they were so attached that each seal closed one part of the volume, and that when one was broken and the portion which that was designed to fasten was unrolled, a second would be come to, which it would be necessary to break in order to read the next portion. The outer seal would indeed bind the whole; but when that was broken it would not give access to the whole volume unless each successive seal were broken. May it not have been intended by this arrangement to suggest the idea that the whole future is unknown to us, and that the disclosure of any one portion, though necessary if the whole would be known, does not disclose all, but leaves seal after seal still unbroken, and that they are all to be broken one after another if we would know all?Howthese were arranged, John does not say. All that is necessary to be supposed is, that the seven seals were put successively upon themarginof the volume as it was rolled up, so that each opening would extend only as far as the next seal, when the unrolling would be arrested. Anyone, by rolling up a sheet of paper, couldso fasten it with pins, or with a succession of seals, as to represent this with sufficient accuracy.
CHAPTERV.
AND I saw in the right hand of him that sat on the throne a194book written within and on the back side,195sealed with seven seals.
1.And I saw in the right hand of him that sat on the throne.Of God,ch. iv.3, 4. Hisformis not described there, nor is there any intimation of it here except the mention of his “right hand.” The book or roll seems to have been so held in his hand that John could see its shape, and see distinctly how it was written and sealed. ¶A book—βιβλίον. This word is properly a diminutive of the word commonly rendered book (βίβλος), and would strictly mean a small book, or a book of diminutive size—a tablet, or a letter (Liddell and Scott,Lex.). It is used, however, to denote a book of any size—a roll, scroll, or volume; and is thus used (a) to denote the Pentateuch, or the Mosaic law,He.ix.19;x.7; (b) the book of life,Re.xvii.8;xx.12;xxi.27; (c) epistles which were also rolled up,Re.i.11; (d) documents, as a bill of divorce,Mat.xix.7;Mar.x.4. When it is the express design to speak of a small book, another word is used (βιβλαρίδιον),Re.x.2, 8, 9, 10. The book or roll referred to here was that which contained the revelation in the subsequent chapters, to the end of the description of the opening of the seventh seal—for the communication that was to be made was all included in the seven seals; and to conceive of thesizeof the book, therefore, we are only to reflect on the amount of parchment that would naturally be written over by the communications here made. Theformof the book was undoubtedly that of a scroll or roll; for that was the usual form of books among the ancients, and such a volume could be more easily sealed with a number of seals, in the manner here described, than a volume in the form in which books are made now. On the ancient form of books, see Notes onLu.iv.17. The engraving in Job,ch. xix., will furnish an additional illustration of their form. ¶Written within and on the back side.Gr., “within and behind.” It was customary to write only on one side of the paper or vellum, for the sake of convenience in reading the volume as it was unrolled. If, as sometimes was the case, the book was in the same form as books are now—ofleavesbound together—then it was usual to write on both sides of the leaf, as both sides of a page are printed now. But in the other form it was a very uncommon thing to write on both sides of the parchment, and was never done unless there was a scarcity of writing material; or unless there was an amount of matter beyond what was anticipated; or unless something had been omitted. It is not necessary to suppose that John saw both sides of the parchment as it was held in the hand of him that sat on the throne. That it was written on thebackside he would naturally see, and, as the book was sealed, he would infer that it was written in the usual manner on the inside. ¶Sealed with seven seals.On the ancient manner of sealing, see Notes onMat.xxvii.66;comp.Notes on Jobxxxviii.14. The fact that there weresevenseals—an unusual number in fastening a volume—would naturally attract the attention of John, though it might not occur to him at once that there was anything significant in the number. It is not stated in what manner the seals were attached to the volume, but it is clear that they were so attached that each seal closed one part of the volume, and that when one was broken and the portion which that was designed to fasten was unrolled, a second would be come to, which it would be necessary to break in order to read the next portion. The outer seal would indeed bind the whole; but when that was broken it would not give access to the whole volume unless each successive seal were broken. May it not have been intended by this arrangement to suggest the idea that the whole future is unknown to us, and that the disclosure of any one portion, though necessary if the whole would be known, does not disclose all, but leaves seal after seal still unbroken, and that they are all to be broken one after another if we would know all?Howthese were arranged, John does not say. All that is necessary to be supposed is, that the seven seals were put successively upon themarginof the volume as it was rolled up, so that each opening would extend only as far as the next seal, when the unrolling would be arrested. Anyone, by rolling up a sheet of paper, couldso fasten it with pins, or with a succession of seals, as to represent this with sufficient accuracy.
2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?2.And I saw a strong angel.An angel endowed with great strength, as if such strength was necessary to enable him to give utterance to the loud voice of the inquiry. “Homer represents his heralds as powerful, robust men, in order consistently to attribute to them deep-toned and powerful voices” (Prof.Stuart). The inquiry to be made was one of vast importance; it was to be made of all in heaven, all on the earth, and all under the earth, and hence an angel is introduced so mighty that his voice could be heard in all those distant worlds. ¶Proclaiming with a loud voice.That is, as a herald or crier. He is rather introduced here asappointedto this office than asself-moved. Thedesignundoubtedly is to impress the mind with a sense of the importance of the disclosures about to be made, and at the same time with a sense of the impossibility of penetrating the future by any created power. That one of the highest angels should make such a proclamation would sufficiently show its importance; that such an one, by the mere act of making such a proclamation, should practically confess his own inability, and consequently the inability of all of similar rank, to make the disclosures, would show that the revelations of the future were beyond mere created power. ¶Who is worthy to open the book,&c.That is, who is “worthy” in the sense of having a rank so exalted, and attributes so comprehensive, as to authorize and enable him to do it. In other words, who has the requisite endowments of all kinds to enable him to do it? It would require moral qualities of an exalted character to justify him in approaching the seat of the holy God, to take the book from his hands; it would require an ability beyond that of any created being to penetrate the future, and disclose the meaning of the symbols which were employed. The fact that the book was held in the hand of him that was on the throne, and sealed in this manner, was in itself a sufficient proof that it was not his purpose to make the disclosure directly, and the natural inquiry arose whether there was anyone in the wide universe who, by rank, or character, or office, would be empowered to open the mysterious volume.
2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?
2.And I saw a strong angel.An angel endowed with great strength, as if such strength was necessary to enable him to give utterance to the loud voice of the inquiry. “Homer represents his heralds as powerful, robust men, in order consistently to attribute to them deep-toned and powerful voices” (Prof.Stuart). The inquiry to be made was one of vast importance; it was to be made of all in heaven, all on the earth, and all under the earth, and hence an angel is introduced so mighty that his voice could be heard in all those distant worlds. ¶Proclaiming with a loud voice.That is, as a herald or crier. He is rather introduced here asappointedto this office than asself-moved. Thedesignundoubtedly is to impress the mind with a sense of the importance of the disclosures about to be made, and at the same time with a sense of the impossibility of penetrating the future by any created power. That one of the highest angels should make such a proclamation would sufficiently show its importance; that such an one, by the mere act of making such a proclamation, should practically confess his own inability, and consequently the inability of all of similar rank, to make the disclosures, would show that the revelations of the future were beyond mere created power. ¶Who is worthy to open the book,&c.That is, who is “worthy” in the sense of having a rank so exalted, and attributes so comprehensive, as to authorize and enable him to do it. In other words, who has the requisite endowments of all kinds to enable him to do it? It would require moral qualities of an exalted character to justify him in approaching the seat of the holy God, to take the book from his hands; it would require an ability beyond that of any created being to penetrate the future, and disclose the meaning of the symbols which were employed. The fact that the book was held in the hand of him that was on the throne, and sealed in this manner, was in itself a sufficient proof that it was not his purpose to make the disclosure directly, and the natural inquiry arose whether there was anyone in the wide universe who, by rank, or character, or office, would be empowered to open the mysterious volume.
3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.3.And no man in heaven.No one—οὐδεὶς. There is no limitation in the original toman. The idea is, that there was no one in heaven—evidently alluding to the created beings there—who could open the volume. Is it not taught here thatangelscannot penetrate the future, and disclose what is to come? Are not their faculties limited in this respect like those of man? ¶Nor in earth.Among all classes of men—sages, divines, prophets, philosophers—who among those have ever been able to penetrate the future, and disclose what is to come? ¶Neither under the earth.These divisions compose, in common language, the universe: what is in heaven above; what is on the earth; and whatever there is under the earth—the abodes of the dead. May there not be an allusion here to the supposed science ofnecromancy, and an assertion that even the dead cannot penetrate the future, and disclose what is to come?Comp.Notes onIs.viii.19. In all these great realms no one advanced who was qualified to undertake the office of making a disclosure of what the mysterious scroll might contain. ¶Was able to open the book.Had ability—ἠδύνατο—to do it. It was a task beyond their power. Even if anyone had been found who had a rank and a moral character which might have seemed to justify the effort, there was no one who had the power of reading what was recorded respecting coming events. ¶Neither to look thereon.That is, so to open the seals as to have aviewof what was written therein. That it was not beyond their power merely toseethe book is apparent from the fact that John himself saw it in the hand of him that sat on the throne; and it is evident also (ver.5) that in that sense the elders saw it. But no one could prevail to inspect the contents, or so have access to the interior of the volume as to be able to see what was written there. It could be seen, indeed (ver.1), that it was written onboth sides of the parchment, butwhatthe writing was no one could know.
3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.
3.And no man in heaven.No one—οὐδεὶς. There is no limitation in the original toman. The idea is, that there was no one in heaven—evidently alluding to the created beings there—who could open the volume. Is it not taught here thatangelscannot penetrate the future, and disclose what is to come? Are not their faculties limited in this respect like those of man? ¶Nor in earth.Among all classes of men—sages, divines, prophets, philosophers—who among those have ever been able to penetrate the future, and disclose what is to come? ¶Neither under the earth.These divisions compose, in common language, the universe: what is in heaven above; what is on the earth; and whatever there is under the earth—the abodes of the dead. May there not be an allusion here to the supposed science ofnecromancy, and an assertion that even the dead cannot penetrate the future, and disclose what is to come?Comp.Notes onIs.viii.19. In all these great realms no one advanced who was qualified to undertake the office of making a disclosure of what the mysterious scroll might contain. ¶Was able to open the book.Had ability—ἠδύνατο—to do it. It was a task beyond their power. Even if anyone had been found who had a rank and a moral character which might have seemed to justify the effort, there was no one who had the power of reading what was recorded respecting coming events. ¶Neither to look thereon.That is, so to open the seals as to have aviewof what was written therein. That it was not beyond their power merely toseethe book is apparent from the fact that John himself saw it in the hand of him that sat on the throne; and it is evident also (ver.5) that in that sense the elders saw it. But no one could prevail to inspect the contents, or so have access to the interior of the volume as to be able to see what was written there. It could be seen, indeed (ver.1), that it was written onboth sides of the parchment, butwhatthe writing was no one could know.
4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.4.And I wept much, because no man was found worthy,&c.Gr., as inver.3,no one. It would seem as if there was a pause to see if there were any response to the proclamation of the angel. There being none, John gave way to his deep emotions in a flood of tears. The tears of the apostle here may be regarded as an illustration of two things which are occurring constantly in the minds of men: (1) The strong desire to penetrate the future; to lift the mysterious veil which shrouds that which is to come; to find some way to pierce the dark wall which seems to stand up before us, and which shuts from our view that which is to be hereafter. There have been no more earnest efforts made by men than those which have been made to read the sealed volume which contains the record of what is yet to come. By dreams, and omens, and auguries, and astrology, and the flight of birds, and necromancy, men have sought anxiously to ascertain what is to be hereafter. Compare, for an expression of that intense desire, Foster’sLife and Correspondence,vol. i.p.111, andvol. ii.pp.237, 238. (2) The weeping of the apostle may be regarded as an instance of the deep grief which men often experience when all efforts to penetrate the future fail, and they feel that after all they are left completely in the dark. Often is the soul overpowered with grief, and often are the eyes filled with sadness at the reflection that there is an absolute limit to the human powers; that all that man can arrive at by his own efforts is uncertain conjecture, and that there is no way possible by which he can make nature speak out and disclose what is to come. Nowhere does man find himself more fettered and limited in his powers than here; nowhere does he feel that there is such an intense disproportion between his desires and his attainments. In nothing dowefeel that we are more absolutely in need of divine help than in our attempts to unveil the future; and were it not for revelation man might weep in despair.
4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.
4.And I wept much, because no man was found worthy,&c.Gr., as inver.3,no one. It would seem as if there was a pause to see if there were any response to the proclamation of the angel. There being none, John gave way to his deep emotions in a flood of tears. The tears of the apostle here may be regarded as an illustration of two things which are occurring constantly in the minds of men: (1) The strong desire to penetrate the future; to lift the mysterious veil which shrouds that which is to come; to find some way to pierce the dark wall which seems to stand up before us, and which shuts from our view that which is to be hereafter. There have been no more earnest efforts made by men than those which have been made to read the sealed volume which contains the record of what is yet to come. By dreams, and omens, and auguries, and astrology, and the flight of birds, and necromancy, men have sought anxiously to ascertain what is to be hereafter. Compare, for an expression of that intense desire, Foster’sLife and Correspondence,vol. i.p.111, andvol. ii.pp.237, 238. (2) The weeping of the apostle may be regarded as an instance of the deep grief which men often experience when all efforts to penetrate the future fail, and they feel that after all they are left completely in the dark. Often is the soul overpowered with grief, and often are the eyes filled with sadness at the reflection that there is an absolute limit to the human powers; that all that man can arrive at by his own efforts is uncertain conjecture, and that there is no way possible by which he can make nature speak out and disclose what is to come. Nowhere does man find himself more fettered and limited in his powers than here; nowhere does he feel that there is such an intense disproportion between his desires and his attainments. In nothing dowefeel that we are more absolutely in need of divine help than in our attempts to unveil the future; and were it not for revelation man might weep in despair.
5 And one of the elders saith unto me, Weep not: behold, the196Lion of the tribe of Judah, the197Root of David, hath prevailed to open the book, and to loose the seven seals thereof.5.And one of the elders saith unto me.See Notes onch. iv.4. No particular reason is assigned why this message was delivered by one of theeldersrather than by an angel. If the elders were, however (see Notes onch. iv.4), the representatives of the church, there was a propriety that they should address John in his trouble. Though they were in heaven, they were deeply interested in all that pertained to the welfare of the church, and they had been permitted to understand what as yet was unknown to him, that the power of opening the mysterious volume which contained the revelation of the future was intrusted particularly to the Messiah. Having this knowledge, they were prepared to comfort him with the hope that what was so mysterious would be made known. ¶Weep not.That is, there is no occasion for tears. The object which you so much desire can be obtained. There is one who can break those seals, and who can unroll that volume and read what is recorded there. ¶Behold the Lion of the tribe of Judah.This undoubtedly refers to the Lord Jesus; and the points needful to be explained are, why he is called aLion, and why he is spoken of as the Lionof the tribe of Judah. (a) As to the first: This appellation is not elsewhere given to the Messiah, but it is not difficult to see its propriety as used in this place. The lion is the king of beasts, the monarch of the forest, and thus becomes an emblem of one of kingly authority and of power (see Notes onch. iv.7), and as such the appellation is used in this place. It is because Christ haspowerto open the seals—as if he ruled over the universe, and all events were under his control, as the lion rules in the forest—that the name is here given to him. (b) As to the other point: He is called the “Lionof the tribe of Judah,” doubtless, with reference to the prophecy inGe.xlix.9—“Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion;” and from the fact that the Messiah was of the tribe of Judah.Comp.Ge.xlix.10. This use of the term would connecthim in the apprehension of John with the prophecy, and would suggest to him the idea of his being a ruler, or having dominion. As such, therefore, it would be appropriate that the power of breaking these seals should be committed to him. ¶The Root of David.Not the Root of David in the sense that David sprung from him as a tree does from a root, but in the sense thathe himselfwas a “root-shoot” or sproutfromDavid, and had sprung from him as a shoot or sprout springs up from a decayed and fallen tree. See Notes onIs.xi.1. This expression would connect him directly with David, the great and glorious monarch of Israel, and as having a right to occupy his throne. As one thus ruling over the people of God, there was a propriety that to him should be intrusted the task of opening these seals. ¶Hath prevailed.That is, he has acquired this power as the result of a conflict or struggle. The word used here—ἐνίκησεν—refers to such a conflict or struggle, properly meaning to come off victor, to overcome, to conquer, to subdue; and the idea here is, that his power to do this, or the reason why he does this, is the result of a conflict in which he was a victor. As the series of events to be disclosed, resulting in the final triumph of religion, was the effect of his conflicts with the powers of evil, there was a special propriety that the disclosure should be made by him. Thetruthstaught in this verse are, (1) that the power of making disclosures, in regard to the future, is intrusted to the Messiah; and (2) that this, so far as he is concerned, is the result of a conflict or struggle on his part.
5 And one of the elders saith unto me, Weep not: behold, the196Lion of the tribe of Judah, the197Root of David, hath prevailed to open the book, and to loose the seven seals thereof.
5.And one of the elders saith unto me.See Notes onch. iv.4. No particular reason is assigned why this message was delivered by one of theeldersrather than by an angel. If the elders were, however (see Notes onch. iv.4), the representatives of the church, there was a propriety that they should address John in his trouble. Though they were in heaven, they were deeply interested in all that pertained to the welfare of the church, and they had been permitted to understand what as yet was unknown to him, that the power of opening the mysterious volume which contained the revelation of the future was intrusted particularly to the Messiah. Having this knowledge, they were prepared to comfort him with the hope that what was so mysterious would be made known. ¶Weep not.That is, there is no occasion for tears. The object which you so much desire can be obtained. There is one who can break those seals, and who can unroll that volume and read what is recorded there. ¶Behold the Lion of the tribe of Judah.This undoubtedly refers to the Lord Jesus; and the points needful to be explained are, why he is called aLion, and why he is spoken of as the Lionof the tribe of Judah. (a) As to the first: This appellation is not elsewhere given to the Messiah, but it is not difficult to see its propriety as used in this place. The lion is the king of beasts, the monarch of the forest, and thus becomes an emblem of one of kingly authority and of power (see Notes onch. iv.7), and as such the appellation is used in this place. It is because Christ haspowerto open the seals—as if he ruled over the universe, and all events were under his control, as the lion rules in the forest—that the name is here given to him. (b) As to the other point: He is called the “Lionof the tribe of Judah,” doubtless, with reference to the prophecy inGe.xlix.9—“Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion;” and from the fact that the Messiah was of the tribe of Judah.Comp.Ge.xlix.10. This use of the term would connecthim in the apprehension of John with the prophecy, and would suggest to him the idea of his being a ruler, or having dominion. As such, therefore, it would be appropriate that the power of breaking these seals should be committed to him. ¶The Root of David.Not the Root of David in the sense that David sprung from him as a tree does from a root, but in the sense thathe himselfwas a “root-shoot” or sproutfromDavid, and had sprung from him as a shoot or sprout springs up from a decayed and fallen tree. See Notes onIs.xi.1. This expression would connect him directly with David, the great and glorious monarch of Israel, and as having a right to occupy his throne. As one thus ruling over the people of God, there was a propriety that to him should be intrusted the task of opening these seals. ¶Hath prevailed.That is, he has acquired this power as the result of a conflict or struggle. The word used here—ἐνίκησεν—refers to such a conflict or struggle, properly meaning to come off victor, to overcome, to conquer, to subdue; and the idea here is, that his power to do this, or the reason why he does this, is the result of a conflict in which he was a victor. As the series of events to be disclosed, resulting in the final triumph of religion, was the effect of his conflicts with the powers of evil, there was a special propriety that the disclosure should be made by him. Thetruthstaught in this verse are, (1) that the power of making disclosures, in regard to the future, is intrusted to the Messiah; and (2) that this, so far as he is concerned, is the result of a conflict or struggle on his part.
6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a198Lamb, as it had been slain, having seven horns and seven199eyes, which are the seven Spirits of God sent forth into all the earth.6.And I beheld, and, lo, in the midst of the throne.We are not to suppose that he was in the centre of the throne itself, but he was a conspicuous object when the throne and the elders and the living beings were seen. He was so placed as to seem to be in the midst of thegroupmade up of the throne, the living beings, and the elders. ¶And of the four beasts.See Notes,ch. iv.6. ¶Stood a Lamb.An appellation often given to the Messiah, for two reasons: (1) because the lamb was an emblem of innocence; and (2) because a lamb was offered commonly in sacrifice.Comp.Notes onJn.i.29. ¶As it had been slain.That is, in some way having the appearance of having been slain; having some marks or indications about it that it had been slain. What those were the writer does not specify. If it were covered with blood, or there were marks of mortal wounds, it would be all that the representation demands. The great work which the Redeemer performed—that of making an atonement for sin—was thus represented to John in such a way that he at once recognized him, and saw the reason why the office of breaking the seals was intrusted to him. It should be remarked that this representation is merelysymbolic, and we are not to suppose that the Redeemer reallyassumedthis form, or that he appears in this form in heaven. We should no more suppose that the Redeemer appears literally as a lamb in heaven with numerous eyes and horns, than that there is a literal throne and a sea of glass there; that there are “seats” there, and “elders,” and “crowns of gold.” ¶Having seven horns.Emblems of authority and power—for thehornis a symbol of power and dominion.Comp.De.xxxiii.17;1 Ki.xxii.11;Je.xlviii.25;Zec.i.18;Da.vii.24. The propriety of this symbol is laid in the fact that the strength of an animal is in the horn, and that it is by this that he obtains a victory over other animals. The numbersevenhere seems to be designed, as in other places, to denotecompleteness. See Notes onch. i.4. The meaning is, that he had so large a number as to denote complete dominion. ¶And seven eyes.Symbols of intelligence. The numbersevenhere also denotescompleteness; and the idea is, that he is able to survey all things. John does not say anything as to the relative arrangement of the horns and eyes on the “Lamb,” and it is vain to attempt to conjecture how it was. The whole representation is symbolical, and we may understand the meaning of the symbol without being able to form an exact conception of the figure as it appeared to him, ¶Which are the seven Spirits of God sent forth into all the earth.See Notes onch. i.4. That is, whichrepresentthe seven Spirits of God; or the manifold operations of the one Divine Spirit. As the eye isthe symbol of intelligence—outward objects being made visible to us by that—so it may well represent an all-pervading spirit that surveys and sees all things. The eye, in this view, among the Egyptians was an emblem of the Deity. By the “seven Spirits” here the same thing is doubtless intended as inch. i.4; and if, as there supposed, the reference is to the Holy Spirit considered with respect to his manifold operations, the meaning here is, that the operations of that Spirit are to be regarded as connected with the work of the Redeemer. Thus, all the operations of the Spirit are connected with, and are a part of, the work of redemption. The expression “sent forth into all the earth,” refers to the fact that that Spirit prevades all things. The Spirit of God is often represented as sent or poured out; and the meaning here is, that his operations areas ifhe was sent out to survey all things and to operate everywhere.Comp.1 Co.xii.6–11.
6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a198Lamb, as it had been slain, having seven horns and seven199eyes, which are the seven Spirits of God sent forth into all the earth.
6.And I beheld, and, lo, in the midst of the throne.We are not to suppose that he was in the centre of the throne itself, but he was a conspicuous object when the throne and the elders and the living beings were seen. He was so placed as to seem to be in the midst of thegroupmade up of the throne, the living beings, and the elders. ¶And of the four beasts.See Notes,ch. iv.6. ¶Stood a Lamb.An appellation often given to the Messiah, for two reasons: (1) because the lamb was an emblem of innocence; and (2) because a lamb was offered commonly in sacrifice.Comp.Notes onJn.i.29. ¶As it had been slain.That is, in some way having the appearance of having been slain; having some marks or indications about it that it had been slain. What those were the writer does not specify. If it were covered with blood, or there were marks of mortal wounds, it would be all that the representation demands. The great work which the Redeemer performed—that of making an atonement for sin—was thus represented to John in such a way that he at once recognized him, and saw the reason why the office of breaking the seals was intrusted to him. It should be remarked that this representation is merelysymbolic, and we are not to suppose that the Redeemer reallyassumedthis form, or that he appears in this form in heaven. We should no more suppose that the Redeemer appears literally as a lamb in heaven with numerous eyes and horns, than that there is a literal throne and a sea of glass there; that there are “seats” there, and “elders,” and “crowns of gold.” ¶Having seven horns.Emblems of authority and power—for thehornis a symbol of power and dominion.Comp.De.xxxiii.17;1 Ki.xxii.11;Je.xlviii.25;Zec.i.18;Da.vii.24. The propriety of this symbol is laid in the fact that the strength of an animal is in the horn, and that it is by this that he obtains a victory over other animals. The numbersevenhere seems to be designed, as in other places, to denotecompleteness. See Notes onch. i.4. The meaning is, that he had so large a number as to denote complete dominion. ¶And seven eyes.Symbols of intelligence. The numbersevenhere also denotescompleteness; and the idea is, that he is able to survey all things. John does not say anything as to the relative arrangement of the horns and eyes on the “Lamb,” and it is vain to attempt to conjecture how it was. The whole representation is symbolical, and we may understand the meaning of the symbol without being able to form an exact conception of the figure as it appeared to him, ¶Which are the seven Spirits of God sent forth into all the earth.See Notes onch. i.4. That is, whichrepresentthe seven Spirits of God; or the manifold operations of the one Divine Spirit. As the eye isthe symbol of intelligence—outward objects being made visible to us by that—so it may well represent an all-pervading spirit that surveys and sees all things. The eye, in this view, among the Egyptians was an emblem of the Deity. By the “seven Spirits” here the same thing is doubtless intended as inch. i.4; and if, as there supposed, the reference is to the Holy Spirit considered with respect to his manifold operations, the meaning here is, that the operations of that Spirit are to be regarded as connected with the work of the Redeemer. Thus, all the operations of the Spirit are connected with, and are a part of, the work of redemption. The expression “sent forth into all the earth,” refers to the fact that that Spirit prevades all things. The Spirit of God is often represented as sent or poured out; and the meaning here is, that his operations areas ifhe was sent out to survey all things and to operate everywhere.Comp.1 Co.xii.6–11.
7 And he came and took the book out of the right hand of him that sat upon the throne.7.And he came and took the book out of the right hand,&c.As if it pertained to him by virtue of rank or office. There is a difficulty here, arising from the incongruity of what is said of alamb, which it is not easy to solve. The difficulty is in conceiving how alambcould take the book from the hand of Him who held it. To meet this several solutions have been proposed. (1) Vitringa supposes that the Messiah appeared as a lamb only in some such sense as the four living beings (ch. iv.7) resembled a lion, a calf, and an eagle; that is, that they bore this resemblance only in respect to the head, while the body was that of a man. He thus supposes, that though in respect to the upper part the Saviour resembled a lamb, yet that to the front part of the body hands were attached by which he could take the book. But there are great difficulties in this supposition. Besides that nothing of this kind is intimated by John, it is contrary to every appearance of probability that the Redeemer would be represented as a monster. In his being represented as a lamb there is nothing that strikes the mind as inappropriate or unpleasant, for he is often spoken of in this manner, and the image is one that is agreeable to the mind. But all this beauty and fitness of representation is destroyed, if we think of him as having human hands proceeding from his breast or sides, or as blending the form of a man and an animal together. The representation of having an unusual number of horns and eyes does not strike us as being incongruous in the same sense; for though thenumberis increased, they are such as pertain properly to the animal to which they are attached. (2) Another supposition is that suggested by Professor Stuart, that the form was changed, and a human form resumed when the Saviour advanced to take the book and open it. This would relieve the whole difficulty, and the only objection to it is, that John has not given any express notice of such a change in the form; and the only question can be whether it is right tosupposeit in order to meet the difficulty in the case. In support of this it is said that all is symbol; that the Saviour is represented in the book in various forms; that as his appearing as a lamb was designed to represent in a striking manner the fact that he was slain, and that all that he did was based on the atonement, so there would be no impropriety in supposing that when an action was attributed to him he assumed the form in which that act would be naturally or is usually done. And as in taking a book from the hand of another it is wholly incongruous to think of its being done by alamb, is it not most natural to suppose that the usual form in which the Saviour is represented as appearing would be resumed, and that he would appear again as a man?—But is it absolutely certain that he appeared in the form of a lamb at all? May not all that is meant be, that John saw him near the throne, and among the elders, and was struck at once with his appearance of meekness and innocence, and with the marks of his having been slain as a sacrifice, and spoke of him in strong figurative language as a lamb? And where his “seven horns” and “seven eyes” are spoken of, is it necessary to suppose that there was any real assumption of such horns and eyes?May not all that is meant be that John was struck with that in the appearance of the Redeemer of which thesewould bethe appropriate symbols, and described himas ifthese had been visible? When John the Baptist saw the Lord Jesus on the banks of the Jordan, and said, “Behold the Lamb of God which taketh away the sin of the world” (Jn.i.29), is it necessary to suppose that he actually appeared in the form of a lamb? Do not all at once understand him as referring to traits in his character, and to the work which he was to accomplish, which made it proper to speak of him as a lamb? And why, therefore, may we not suppose that John in the Apocalypse designed to use language in the same way, and that he did not intend to present so incongruous a description as that of alambapproaching a throne and taking a book from the hand of Him that sat on it, and a lamb, too, with many horns and eyes? If this supposition is correct, then all that is meant in this passage would be expressed in some such language as the following: “And I looked, and lo there was one in the midst of the space occupied by the throne, by the living creatures, and by the elders, who, in aspect, and in the emblems that represented his work on the earth, was spotless, meek, and innocent as a lamb; one with marks on his person which brought to remembrance the fact that he had been slain for the sins of the world, and yet one who had most striking symbols of power and intelligence, and who was therefore worthy to approach and take the book from the hand of Him that sat on the throne.” It may do something to confirm this view to recollect that when we use the term “Lamb of God” now, as is often done in preaching and in prayer, it never suggests to the mind the idea of alamb. We think of the Redeemer as resembling a lamb in his moral attributes and in his sacrifice, but never as to form. This supposition relieves the passage of all that is incongruous and unpleasant, and may be all that John meant.
7 And he came and took the book out of the right hand of him that sat upon the throne.
7.And he came and took the book out of the right hand,&c.As if it pertained to him by virtue of rank or office. There is a difficulty here, arising from the incongruity of what is said of alamb, which it is not easy to solve. The difficulty is in conceiving how alambcould take the book from the hand of Him who held it. To meet this several solutions have been proposed. (1) Vitringa supposes that the Messiah appeared as a lamb only in some such sense as the four living beings (ch. iv.7) resembled a lion, a calf, and an eagle; that is, that they bore this resemblance only in respect to the head, while the body was that of a man. He thus supposes, that though in respect to the upper part the Saviour resembled a lamb, yet that to the front part of the body hands were attached by which he could take the book. But there are great difficulties in this supposition. Besides that nothing of this kind is intimated by John, it is contrary to every appearance of probability that the Redeemer would be represented as a monster. In his being represented as a lamb there is nothing that strikes the mind as inappropriate or unpleasant, for he is often spoken of in this manner, and the image is one that is agreeable to the mind. But all this beauty and fitness of representation is destroyed, if we think of him as having human hands proceeding from his breast or sides, or as blending the form of a man and an animal together. The representation of having an unusual number of horns and eyes does not strike us as being incongruous in the same sense; for though thenumberis increased, they are such as pertain properly to the animal to which they are attached. (2) Another supposition is that suggested by Professor Stuart, that the form was changed, and a human form resumed when the Saviour advanced to take the book and open it. This would relieve the whole difficulty, and the only objection to it is, that John has not given any express notice of such a change in the form; and the only question can be whether it is right tosupposeit in order to meet the difficulty in the case. In support of this it is said that all is symbol; that the Saviour is represented in the book in various forms; that as his appearing as a lamb was designed to represent in a striking manner the fact that he was slain, and that all that he did was based on the atonement, so there would be no impropriety in supposing that when an action was attributed to him he assumed the form in which that act would be naturally or is usually done. And as in taking a book from the hand of another it is wholly incongruous to think of its being done by alamb, is it not most natural to suppose that the usual form in which the Saviour is represented as appearing would be resumed, and that he would appear again as a man?—But is it absolutely certain that he appeared in the form of a lamb at all? May not all that is meant be, that John saw him near the throne, and among the elders, and was struck at once with his appearance of meekness and innocence, and with the marks of his having been slain as a sacrifice, and spoke of him in strong figurative language as a lamb? And where his “seven horns” and “seven eyes” are spoken of, is it necessary to suppose that there was any real assumption of such horns and eyes?May not all that is meant be that John was struck with that in the appearance of the Redeemer of which thesewould bethe appropriate symbols, and described himas ifthese had been visible? When John the Baptist saw the Lord Jesus on the banks of the Jordan, and said, “Behold the Lamb of God which taketh away the sin of the world” (Jn.i.29), is it necessary to suppose that he actually appeared in the form of a lamb? Do not all at once understand him as referring to traits in his character, and to the work which he was to accomplish, which made it proper to speak of him as a lamb? And why, therefore, may we not suppose that John in the Apocalypse designed to use language in the same way, and that he did not intend to present so incongruous a description as that of alambapproaching a throne and taking a book from the hand of Him that sat on it, and a lamb, too, with many horns and eyes? If this supposition is correct, then all that is meant in this passage would be expressed in some such language as the following: “And I looked, and lo there was one in the midst of the space occupied by the throne, by the living creatures, and by the elders, who, in aspect, and in the emblems that represented his work on the earth, was spotless, meek, and innocent as a lamb; one with marks on his person which brought to remembrance the fact that he had been slain for the sins of the world, and yet one who had most striking symbols of power and intelligence, and who was therefore worthy to approach and take the book from the hand of Him that sat on the throne.” It may do something to confirm this view to recollect that when we use the term “Lamb of God” now, as is often done in preaching and in prayer, it never suggests to the mind the idea of alamb. We think of the Redeemer as resembling a lamb in his moral attributes and in his sacrifice, but never as to form. This supposition relieves the passage of all that is incongruous and unpleasant, and may be all that John meant.
8 And when he had taken the book, the200four beasts and fourandtwenty elders fell down before the Lamb, having every one of them201harps, and golden vials full of202odours, which are the203prayers of saints.8.And when he had taken the book, the four beasts,&c.The acts of adoration here described as rendered by the four living creatures and the elders are, according to the explanation given inch. iv.4–7, emblematic of the honour done to the Redeemer by the church, and by the course of providential events in the government of the world. ¶Fell down before the Lamb.The usual posture of profound worship. Usually in such worship there was entire prostration on the earth. See Notes onMat.ii.2;1 Co.xiv.25. ¶Having every one of them harps.That is, as the construction, and the propriety of the case would seem to demand, theeldershad each of them harps. The whole prostrated themselves with profound reverence; the elders had harps and censers, and broke out into a song of praise for redemption. This construction is demanded, because (a) the Greek word—ἔχοντες—more properly agrees with the wordelders—πρεσβύτεροι—and not with the wordbeasts—ζῶα; (b) there is an incongruity in the representation that the living creatures, in the form of a lion, a calf, an eagle, should have harps and censers; and (c) the song of praise that is sung (ver.9) is one that properly applies to the elders as the representatives of the church, and not to the living creatures—“Thou hast redeemed us to God by thy blood.” Theharpwas a well-known instrument used in the service of God. Josephus describes it as having ten strings, and as struck with a key (Ant.vii.12, 3). See Notes onIs.v.12. ¶And golden vials.The wordvialwith us, denoting a small slender bottle with a narrow neck, evidently does not express the idea here. The article here referred to was used for offering incense, and must have been a vessel with a large open mouth. The wordbowlorgobletwould better express the idea, and it is so explained by Professor Robinson,Lex., and by Professor Stuart,in loco. The Greek word—φιάλη—occurs in the New Testament only in Revelation (v.8;xv.7;xvi.1–4, 8, 10, 12, 17;xvii.1;xxi.9), and is uniformly renderedvialandvials, though the idea is always that of a bowl or goblet. ¶Full of odours.Or rather, as in the margin, full ofincense—θυμιαμάτων. See Notes onLu.i.9. ¶Which are the prayers of saints.Which represent or denote the prayers of saints.Comp.Ps. cxli.2, “Let my prayer be set forth before thee as incense.” The meaning is, that incense was a proper emblem of prayer. This seems to have been in two respects: (a) as being acceptable to God—as incense produced an agreeable fragrance; and (b) in its being wafted towards heaven—ascending towards the eternal throne. Inch. viii.3, an angel is represented as having a golden censer: “And there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.” The representation there undoubtedly is, that the angel is employed inpresentingthe prayers of the saints which were offered on earth before the throne. SeeNoteson that passage. It is most natural to interpret the passage before us in the same way. The allusion is clearly to the temple service, and to the fact that incense was offered by the priest in the temple itself at the time that prayer was offered by the people in the courts of the temple. SeeLu.i.9, 10. The idea here is, therefore, that the representatives of the church in heaven—the elders—spoken of as “priests” (ver.10), are described as officiating in the temple above in behalf of the church still below, and as offering incense while the church is engaged in prayer. It is not said thattheyoffer the prayers themselves, but that they offerincenseas representing the prayers of the saints. If this be the correct interpretation, as it seems to be the obvious one, then the passage lays no foundation for the opinion expressed by Professor Stuart, as derived from this passage (in loco), that prayer is offered by the redeemed in heaven. Whatever may be the truth on that point—on which the Bible seems to be silent—it will find no support from the passage before us. Adoration, praise, thanksgiving, are represented as the employment of the saints in heaven: the only representation respectingprayeras pertaining to that world is, that there are emblems there which symbolize its ascent before the throne, and which show that it is acceptable to God. It is an interesting and beautiful representation that therearein heaven appropriate symbols of ascending prayer, and that while in the outer courts here belowweoffer prayer, incense, emblematic of it, ascends in the holy of holies above. Theimpressionwhich this should leave on our minds ought to be, that our prayers are wafted before the throne, and are acceptable to God.
8 And when he had taken the book, the200four beasts and fourandtwenty elders fell down before the Lamb, having every one of them201harps, and golden vials full of202odours, which are the203prayers of saints.
8.And when he had taken the book, the four beasts,&c.The acts of adoration here described as rendered by the four living creatures and the elders are, according to the explanation given inch. iv.4–7, emblematic of the honour done to the Redeemer by the church, and by the course of providential events in the government of the world. ¶Fell down before the Lamb.The usual posture of profound worship. Usually in such worship there was entire prostration on the earth. See Notes onMat.ii.2;1 Co.xiv.25. ¶Having every one of them harps.That is, as the construction, and the propriety of the case would seem to demand, theeldershad each of them harps. The whole prostrated themselves with profound reverence; the elders had harps and censers, and broke out into a song of praise for redemption. This construction is demanded, because (a) the Greek word—ἔχοντες—more properly agrees with the wordelders—πρεσβύτεροι—and not with the wordbeasts—ζῶα; (b) there is an incongruity in the representation that the living creatures, in the form of a lion, a calf, an eagle, should have harps and censers; and (c) the song of praise that is sung (ver.9) is one that properly applies to the elders as the representatives of the church, and not to the living creatures—“Thou hast redeemed us to God by thy blood.” Theharpwas a well-known instrument used in the service of God. Josephus describes it as having ten strings, and as struck with a key (Ant.vii.12, 3). See Notes onIs.v.12. ¶And golden vials.The wordvialwith us, denoting a small slender bottle with a narrow neck, evidently does not express the idea here. The article here referred to was used for offering incense, and must have been a vessel with a large open mouth. The wordbowlorgobletwould better express the idea, and it is so explained by Professor Robinson,Lex., and by Professor Stuart,in loco. The Greek word—φιάλη—occurs in the New Testament only in Revelation (v.8;xv.7;xvi.1–4, 8, 10, 12, 17;xvii.1;xxi.9), and is uniformly renderedvialandvials, though the idea is always that of a bowl or goblet. ¶Full of odours.Or rather, as in the margin, full ofincense—θυμιαμάτων. See Notes onLu.i.9. ¶Which are the prayers of saints.Which represent or denote the prayers of saints.Comp.Ps. cxli.2, “Let my prayer be set forth before thee as incense.” The meaning is, that incense was a proper emblem of prayer. This seems to have been in two respects: (a) as being acceptable to God—as incense produced an agreeable fragrance; and (b) in its being wafted towards heaven—ascending towards the eternal throne. Inch. viii.3, an angel is represented as having a golden censer: “And there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.” The representation there undoubtedly is, that the angel is employed inpresentingthe prayers of the saints which were offered on earth before the throne. SeeNoteson that passage. It is most natural to interpret the passage before us in the same way. The allusion is clearly to the temple service, and to the fact that incense was offered by the priest in the temple itself at the time that prayer was offered by the people in the courts of the temple. SeeLu.i.9, 10. The idea here is, therefore, that the representatives of the church in heaven—the elders—spoken of as “priests” (ver.10), are described as officiating in the temple above in behalf of the church still below, and as offering incense while the church is engaged in prayer. It is not said thattheyoffer the prayers themselves, but that they offerincenseas representing the prayers of the saints. If this be the correct interpretation, as it seems to be the obvious one, then the passage lays no foundation for the opinion expressed by Professor Stuart, as derived from this passage (in loco), that prayer is offered by the redeemed in heaven. Whatever may be the truth on that point—on which the Bible seems to be silent—it will find no support from the passage before us. Adoration, praise, thanksgiving, are represented as the employment of the saints in heaven: the only representation respectingprayeras pertaining to that world is, that there are emblems there which symbolize its ascent before the throne, and which show that it is acceptable to God. It is an interesting and beautiful representation that therearein heaven appropriate symbols of ascending prayer, and that while in the outer courts here belowweoffer prayer, incense, emblematic of it, ascends in the holy of holies above. Theimpressionwhich this should leave on our minds ought to be, that our prayers are wafted before the throne, and are acceptable to God.